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Hana Bat Haim
Moshe goes on to demonstrate how Bnei Yisrael could not claim that they were righteous, as they committed this sin and that. Upon perusing the extensive descriptions of sins (ibid.: 7-25) we notice that the serious sins had been committed in the first couple years in the desert, by a generation which had basically died out. Why then could the new generation not rid itself of that stigma and put in a claim of relative righteousness?
The Ohr Hachayim raises this question and posits, after citing corroboration, that the generation that entered the Land was indeed a righteous one. He explains that it is not sufficient to be a good generation to get the Holy Land as an inheritance in its own merit. That requires exceptional merit, the type that the Torah ascribes to the patriarchs (ibid.:5). The generation’s relative merit, though, had some significance. Hashem arranged matters so that the ones who were fortunate enough to enter the Land were those who were at least somewhat deserving.
What we have not yet explained, according to this approach, is why the Torah bothers to mention the sins of the previous generation if the present one was not guilty of the same things? One can speak about the passing over of sin for up to four generations, when the later one maintains some culpability (see Shemot 34:7 with Rashi). However, the Ohr Hachayim takes a different approach. The previous generation clearly did not deserve to receive the Land in its own merit, yet Hashem continued moving the nation toward the Land, albeit at a slow pace. This proves that the Land was coming to the nation based on past merit. The fact that the next generation did not get locked out of the Land like their predecessors does not change the conclusion that the Land was assured to the nation because of Avraham, Yitzchak and Ya’akov.
Many wonder why recent generations have been the ones to finally receive sovereignty over Eretz Yisrael. We do not have an exact answer to that question. However, we do know that Jewish history is not broken down into isolated generations. Hashem has a multi-generational plan, and we will be wise to be as worthy as possible in order to approach our generation’s potential.
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
